Proverbs and Work
Theology of Work Bible Commentary
The Theology of Work Project answers the question “What does the Bible say about work?” by
producing Bible commentary, topical articles, and audio/video resources that examine faith and
work from a Christian perspective. The Bible and work are meticulously analyzed in
our commentary, and lessons are driven home through case studies and videos. All of this
material on faith and work is available for free on theologyofwork.org
The Theology of Work Project is an independent, international organization dedicated to
researching, writing, and distributing materials with a biblical perspective on non-church
workplaces. We collaborate with other faith and work organizations, universities and seminaries
to help equip workplace Christians for meaningful and fruitful work of every kind.
The central concern of the book is the call to live life in awe of God. This call opens the book (Prov.
1:7), pervades it (Prov. 9:10), and brings it to a close (Prov. 31:30). The proverbs tell us that good
work habits generally lead to prosperity, and that work habits grow out of character, and that
character is formed by our awe of God. Indeed the fear of the Lord and wisdom are directly equated.
â€œYou will understand the fear of the Lord and find the knowledge of God. For the Lord gives wisdom;
from his mouth come knowledge and understandingâ€ (Prov. 2:5â€“6).
The proverbs, in other words, are intended to form Godâ€™s (or godly) character in those who read
Godly characterâ€”that is, wisdomâ€”is essential in all of life, including work. A glance over the
proverbs demonstrates that the book has much to contribute to work. Many of the proverbs speak
directly about the workplace activities of the ancient near east, including agriculture, animal
husbandry, textile and clothing manufacture, trade, transportation, military affairs, governance,
courts of law, home making, raising children, education, construction and others. Moneyâ€”which is
closely related to workâ€”is also a prominent topic. Many other proverbs cover topics that apply
significantly to work, such as prudence, honesty, justice, insight and good relationships.
The Valiant Woman (Proverbs 31:10-31)
A remarkable connection between the book of Proverbs and the world of work occurs at the end of the
book. Lady Wisdom, who we meet at the beginning of the book (Prov. 1:20-33, 8:1-9:12), reappears in
street clothes in the final 22 verses of the book (Prov.31:10-31) as a living, breathing woman, termed â€œthe
virtuous womanâ€ (KJV). Some translators use â€œwifeâ€ instead of â€œwoman,â€ probably because the womanâ€™s
husband and children are mentioned in the passage. (Both â€œwifeâ€ and â€œwomanâ€ are possible translations
of the Hebrew ishshah.) Indeed, she finds fulfillment in her family and ensures that â€œher husband is
known in the city gates, taking his seat among the elders of the landâ€ (Prov. 31:23). But the text focuses on
the womanâ€™s work as an entrepreneur with a cottage industry and its servants/workers to manage (Prov.
Proverbs 31:10-31 does not merely apply to the workplace; it takes place in a workplace.
The book of Proverbs is summarized, then, in a poem praising a woman who is the wise manager of
diverse enterprises ranging from weaving to wine making to trade in the market. Translators variously use
the words â€œvirtuousâ€ (KJV), â€œcapableâ€ (NRSV), â€œexcellentâ€ (NASB), or â€œof noble characterâ€ (NIV) to
describe this womanâ€™s character in Prov. 31:10. But these terms fail to capture the element of strength or
might present in the underlying Hebrew word (chayil). When applied to a man, this same term is
translated â€œstrength,â€ as in Prov. 31:3. In a great majority of its 246 appearances in the Old Testament, it
applies to fighting men (e.g., Davidâ€™s â€œmighty warriors,â€ 1 Chronicles 7:2). Translators tend to downplay
the element of strength when the word is applied to a woman, as with Ruth, whom English translations
describe as â€œnobleâ€ (NIV, TNIV), â€œvirtuousâ€ (NRSV, KJV) or â€œexcellentâ€ (NASB). But the word is the same,
whether applied to men or women. In describing the woman of Proverbs 31:10-31, its meaning is best
understood as strong or valiant, as further indicated by Prov. 31:17, â€œShe girds herself with strength, and
makes her arms strong.â€ Al Wolters argues on account of such martial language that the most appropriate
translation is â€œValiant Woman.â€
Accordingly, we will refer to the woman of Proverbs 31:10-31 as the â€œValiant Woman,â€ which captures
both the strength and the virtue carried by the Hebrew chayil.
The concluding passage in the book of Proverbs characterizes this woman of strength as a wise worker in
five sets of practices in her workplace. The high importance of this section is signaled in two ways. First, it
is in the form of an acrostic poem, meaning that its lines begin with the 22 letters of the Hebrew alphabet,
in order, making it memorable. Second, it is placed as the climax and summary of the entire book.
Accordingly, the five sets of practices we observe in the Valiant Woman will serve as a framework for
exploring the entire book.\
To some people in the ancient near east, and even to some now, portraying a woman as a model of wise
entrepreneurship would be surprising. Despite the fact that God gave the gift of work to men and women
equally (Genesis 1 and 2), womenâ€™s work has often been denigrated and treated with less dignity than
menâ€™s. Following the example of the book, we will refer to this wise worker as she, understanding that
God’s wisdom is available equally to men and women. She functions in the book as an affirmation of the
dignity of every personâ€™s work
As always in the book of Proverbs, the way of wisdom flows out of the fear of the Lord. After all the Valiant
Womanâ€™s abilities and virtues are described and honored, the source of her wisdom is revealed. â€œA woman
who fears the Lord is to be praisedâ€ (Prov. 31:30).
THE WISE WORKER IS TRUSTWORTHY
The first characteristic of the way of wisdom personified in the Valiant Woman is trustworthiness. â€œThe
heart of her husband trusts in herâ€ (Prov. 31:11). Trustworthiness is the foundation of wisdom and virtue.
God created people to work in concert with each other (Genesis 2:15), and without trust this is not
possible. Trust requires adherence to ethical principles beginning with faithfulness in our relationships.
What are the workplace implications of being trustworthy depicted in the book of Proverbs?
A TRUSTWORTHY WORKER IS FAITHFUL TO HIS OR HER
FIDUCIARY RESPONSIBILITIES (PROVERBS)
The first requirement of trustworthiness is that our work brings good to those who trust us. The Valiant
Woman works not only for herself, but also for the benefit of those around her. Her work benefits her
customers (Prov. 31:14), her community, (Prov. 31:20), her immediate family (Prov. 31:12, 28), and her
co-workers (Prov. 31:15). In the economy of the Ancient Near East, these spheres of responsibility all come
together in the economic entity called â€œthe household.â€ As in much of the world today, most people then
worked in the same place they lived. Some household members worked as cooks, cleaners, caregivers, or
artisans of fabric, metal, wood and stone in rooms in the home itself. Others worked in the fields
immediately outside as farmers, shepherds or laborers. The â€œhouseholdâ€ refers to the whole complex of
productive enterprises as well as to the extended family, employed workers and, perhaps, slaves who
worked and lived there. As the manager of a household, the Valiant Woman is much like a modern-day
entrepreneur or senior executive. When she â€œlooks well to the ways of her householdâ€ (Prov. 31:27), she is
fulfilling a fiduciary duty of trust to all those who depend on her enterprise.
This does not mean we cannot work for own benefit as well. The Valiant Womanâ€™s duty to her household is
reciprocated by its duty to her. It is proper for her to receive a share of the householdâ€™s profit for her own
use. The passage instructs her children and her husband and the whole community to honor and praise
her. â€œHer children rise up and call her happy; her husband too, and he praises herâ€¦. Give her a share in
the fruit of her hands, and let her works praise her in the city gatesâ€ (Prov. 31:28, 31).
Our fiduciary duty requires that we must not do our employers harm in the pursuit of meeting our own
needs. We may dispute with them or struggle against their treatment of us, but we may not work them
harm. For example, we may not steal from (Prov. 29:24), vandalize (Prov. 18:9) or slander (Prov. 10:18)
our employers in order to air our grievances. Some applications of this are obvious. We may not charge a
client for hours we didnâ€™t actually work. We may not destroy our employersâ€™ property or falsely accuse
them. Reflection on this principle may lead us to deeper implications and questions. Is it legitimate to
cause damage to the organizationâ€™s productivity or harmony by failing to assist our internal rivals? Is
access to personal benefitsâ€”trips, prizes, free merchandise and the likeâ€”leading us to steer business to
certain suppliers at the expense of our employerâ€™s best interests? The mutual duty that employees and
employers owe each other is a serious matter.
The same duty applies to organizations when they have a fiduciary duty to other organizations. It is
legitimate for a company to negotiate with its customers to obtain a higher price. But it is not legitimate to
profit by taking secret advantage of a customer, as several investment banks were found to have done
when they instructed their representatives to recommend collateralized mortgage obligations (CMOs) to
customers as solid investments, while at the same time selling CMOs short in the expectation their value
The fear of the Lord is the touchstone of fiduciary responsibility. â€œDo not be wise in your own eyes; fear
the Lord, and turn away from evilâ€ (Prov. 3:7). All people are tempted to serve themselves at the expense
of others. That is the consequence of the Fall. However, this proverb tells us that fear of the Lordâ€”
remembering his goodness to us, his providence over all things, and his justice when we harm othersâ€”
helps us fulfill our duty to others.
A TRUSTWORTHY WORKER IS HONEST (PROVERBS)
Honesty is another essential aspect of trustworthiness. It is so important that one proverb equates truth
with wisdom itself. â€œBuy truth, and do not sell it; buy wisdom, instruction, and understandingâ€ (Prov.
23:23). Honesty consists both in telling the truth and in doing the truth.
Chapter 6 contains a well-known list of seven things God hates. Two of the seven are forms of
dishonesty: â€œa lying tongueâ€ and â€œa false witness who utters liesâ€ (Prov. 6:16-19). Throughout the
book of Proverbs the importance of telling the truth is a steady drumbeatâ€¦
Although the Bible does condone lying and deceit in exceptional circumstances (e.g., Rahab the
prostitute in Joshua 2:1, the Hebrew midwivesâ€™ lies to Pharaoh in Exodus 1:15-20, Davidâ€™s lie to the
priest in 1 Samuel 21:1-3), Proverbs does not allow lying or deception to have a role in daily life and
work. The point is not only that lying is wrong, but also that telling the truth is essential. We avoid
lying, not so much because there is a rule against it, but because in our awe of God, we love the
Not only words, but also deeds, can be either truthful or false. â€œThe righteous hate falsehood, but the
wicked act shamefully and disgracefullyâ€ (Prov. 13:5, emphasis added). The most prominent form of
dishonest action in the proverbs is the use of false weights and measures. â€œHonest balances and
scales are the Lordâ€™s; all the weights in the bag are his workâ€ (Prov. 16:11). Conversely, â€œa false
balance is an abomination to the Lord, but an accurate weight is his delightâ€ (Prov. 11:1). â€œDiffering
weights are an abomination to the Lord, and false scales are not goodâ€ (Prov. 20:23). False weights
and measures refer to defrauding a customer about the product being sold. Mislabeling a product,
short-cutting the promised quality, and misrepresenting the source or originâ€”in addition to
blatantly falsifying the quantityâ€”are examples of this kind of dishonesty. Such practices are an
abomination to God.
There are practical reasons for acting honestly. In the short run, dishonest acts may produce a larger
income, but in the long run, clients or customers will catch on and take their business elsewhere. Yet
ultimately, it is the fear of God that corrals us, even when we think we could get away with
dishonesty on human terms. â€œDiverse weights and diverse measures are both alike an abomination to
the Lordâ€ (Prov. 20:10).
Apart from false weights and measures, there are other ways of being dishonest in the workplace.
One example from the Old Testament concerns land ownership, which was certified with boundary
markers. A dishonest person could stealthily shift those boundary markers to enlarge his own
holdings at the expense of his neighbor. The proverbs condemn dishonest acts like that. â€œDo not
remove an ancient landmark or encroach on the fields of orphans, for their redeemer is strong; he
will plead their cause against youâ€ (Prov. 23:10-11). The proverbs do not enumerate every kind of
dishonest act that could be done in ancient Israel, much less in our world today. But they establish
the principle that dishonest acts are as abhorrent to the Lord as dishonest words.
What does honestyâ€”both in word and deedâ€”look like in todayâ€™s workplace? If we remember that
honesty is an aspect of trustworthiness, the criterion of honesty becomes, â€œCan people trust what I
say and do?â€ not â€œIs it technically true?â€ There are ways to break trust without committing outright
fraud. Contracts can be altered or obfuscated to give unfair advantage to the party with the most
sophisticated lawyers. Products can be described in misleading terms, as when â€œincreases energyâ€ in
a food label means nothing except â€œcontains calories.â€ In the end, according to the proverbs, God will
plead the cause of those so deceived and will not tolerate these practices (Prov. 23:11). In the
meantime, wiseâ€”that is, godlyâ€”workers will avoid such practices.
The proverbs return again and again to the theme of honesty. â€œThe integrity of the upright guides
them, but the crookedness of the treacherous destroys themâ€ (Prov. 11:3). â€œBread gained by deceit is
sweet, but afterwards the mouth will be full of gravelâ€ (Prov. 20:17)â€¦
THE WISE WORKER IS DILIGENT (PROVERBS)
The Valiant Woman is diligent. Proverbs portrays her diligence in three ways: 1) Hard work; 2) Longterm planning; 3) Profitability. As result of her diligence in these ways, she is confident about the
A DILIGENT WORKER IS HARD-WORKING (PROVERBS)
The Valiant Woman â€œworks with willing handsâ€ (Prov. 31:13), meaning that she chooses, of her own
volition, to work tirelessly in pursuit of the householdâ€™s goals. â€œShe rises while it is still nightâ€ (Prov.
31:15). â€œShe makes linen garments and sells themâ€ (Prov. 31:24). â€œWith the fruit of her hands she
plants a vineyardâ€ (Prov. 31:16). It adds up to a lot of work.
In an agrarian economy, the connection between hard work and well-being is easy to see. As long as
they have access to land to cultivate, hard-working farmers do much better than lazy ones. The
proverbs are clear that a lazy worker will lose out in the end.
A slack hand causes poverty, but the hand of the diligent makes rich. A child who
gathers in summer is prudent, but a child who sleeps in harvest brings shame. (Prov.
I passed by the field of one who was lazy, by the vineyard of a stupid person; and see, it
was all overgrown with thorns; the ground was covered with nettles, and its stone wall
was broken down. Then I saw and considered it; I looked and received instruction. A
little sleep, a little slumber, a little folding of the hands to rest, and poverty will come
upon you like a robber, and want, like an armed warrior. (Prov. 24:30-34)
â€¦Laziness or the lack of diligence in the workplace is destructive. All who have experienced lazy
coworkers can appreciate this pungent proverb: â€œLike vinegar to the teeth and smoke to the eyes, so
are the lazy to their employersâ€ (Prov. 10:26). We hate to be stuck on the same team with people who
donâ€™t shoulder their share of the burden.
A DILIGENT WORKER PLANS FOR THE LONG TERM
The Valiant Woman plans ahead. â€œShe brings her food from far awayâ€ (Prov. 31:14), meaning that she
doesn’t depend on last-minute convenience purchases of questionable quality and cost. She â€œconsiders a
fieldâ€ (Prov. 31:16) before buying it, investigating its long-term potential. She is planning to plant this
particular field as a vineyard (Prov. 31:16), and vineyards donâ€™t yield their first crop until two to three
years after planting.
The point is that she makes decisions based on their long-term consequences. Proverbs 21:5 tells us that
â€œthe plans of the diligent lead surely to abundance, but everyone who is hasty comes only to want.â€
Wise planning requires making decisions for the long-term, as seen for example in the cycle of agricultural
Like the Valiant Woman planting a vineyard, the wise herdsman thinks years ahead. So too, the wise king
or governor takes a long-term view. â€œWith an intelligent ruler there is lasting orderâ€ (Prov. 28:2). The
proverbs also turn to the ant as an example of long-term diligence.
Go to the ant, you lazybones; consider its ways, and be wise. Without having any
chief or officer or ruler, it prepares its food in summer, and gathers its sustenance in
harvest. How long will you lie there, O lazybones? When will you rise from your
sleep? A little sleep, a little slumber, a little folding of the hands to rest, and poverty
will come upon you like a robber, and want, like an armed warrior. (Prov. 6:6-11)
A DILIGENT WORKER CONTRIBUTES TO THE
PROFITABILITY OF THE ENTERPRISE (PROVERBS)
The Valiant Woman makes sure that the work of her hands is marketable. She knows what the
merchants are buying (Prov. 31:24), chooses her materials with care (Prov. 31:13), and works
tirelessly to assure a quality product (Prov. 31:18b). Her reward is that â€œher merchandise is
profitableâ€ (Prov. 31:18a), providing the resources needed by the household and the community. The
proverbs are clear that an individual worker’s diligence contributes to the profitability of the entire
undertaking. â€œThe plans of the diligent lead surely to abundance, but everyone who is hasty comes
only to wantâ€ (Prov. 21:5). The converse example is shown in the proverb, â€œOne who is slack in work
is close kin to a vandalâ€ (Prov. 18:9). A lazy worker is no better than someone who deliberately sets
out to destroy the enterprise. All of these anticipate Jesusâ€™ parable of the talents (Matthew 25:14-30).
When we keep in mind that these proverbs about profit are grounded in Godâ€™s character, we see God
wants us to work profitably. It is not enough to complete our assigned tasks. We must care about
whether our work actually adds value to the materials, capital and labor consumed. In open
economies, competition dictates that making a profit can be very challenging. The un-diligentâ€”lazy,
complacent, or dissoluteâ€”can quickly decline into loss, bankruptcy and ruin. The diligentâ€”hard
working, creative, focusedâ€”perform a godly service when they make it possible for their businesses
to operate profitably.
Christians have not always recognized the importance of profit in the biblical perspective. In fact,
profit is often regarded with suspicion and discussed in a rhetoric of â€œpeople vs. profits.â€ There is a
suspicion that profit comes not from taking inputs and creating something more valuable from them,
but from swindling buyers, workers or suppliers. This arises from an inadequate understanding of
business and economics. A truly biblical critique of businesses would ask questions such as â€œWhat
kind of profits?â€ â€œWhat is the source of the profit?â€ â€œIs the profit extracted by monopoly or
intimidation or deception?â€, and â€œHow is the profit shared among workers, managers, owners,
lenders, suppliers, customers and taxation?â€ It would encourage and celebrate workers and
businesses who bring a wholesome profitability to their workâ€¦
The Valiant Womanâ€™s profitable management of her household draws a word of exalted praise. â€œShe
is far more precious than jewelsâ€ (Prov. 31:10). This is no sentimental metaphor. It is quite literally
true. A well-run enterprise can certainly earn profits over the years far exceeding the value of jewels
and other stores of wealth.
THE WISE WORKER IS SHREWD (PROVERBS)
The Valiant Woman sets an example of exceptional acumen in her work. The proverbs describe this virtue
as â€œprudentâ€ (Prov. 19:14) or â€œshrewdâ€ (Prov. 1:4). We may tend to think of shrewd people as those who
take advantage of others, but in Proverbs it carries the idea of making the most of resources and
circumstances. If we understand shrewdness as â€œclever discerning awareness and hardheaded
acumenâ€ then we see the kind of shrewd wisdom God intends for workers.
THE WISE WORKER IS GENEROUS (PROVERBS)
The Valiant Woman is generous. â€œShe opens her hands to the poor and reaches out her hands to the
needyâ€ (Prov. 31:20). We are accustomed to hearing generosity praised in the Bible, and here the
Valiant Woman is praised for it. But we must not reduce her generosity to a pleasant quirk in her
personality. Her generosity is part and parcel of her work, as we can see in the relationship between
verses 31:19 and 31:20:
She puts her hands [Heb. yade] to the distaff, and her hands [kappe] hold the
She opens her hand [kap] to the poor, and reaches out her hands [yade] to the
Two different Hebrew words are translated â€œhandâ€ (or plural â€œhandsâ€) in these two verses. If we look
at the original Hebrew, we see they occur in the order yade, kappe in the first verse, and in the
reverse order kap, yade in the second verse. (Kappe is the plural of kap.) This â€œchiasticâ€ structure of
ABBA is common in the Bible and indicates that the entire structure forms a single unit of thought.
In other words, her work is inseparable from her generosity. Because she is successful in spinning,
she has something to give to the poor, and conversely, her generous spirit is an essential element of
her capability as an entrepreneur/executive.
In other words, Proverbs claims that generosity and fiduciary duty do not conflict. Being generous to
the needy out of the householdâ€™s resources does not reduce the ownerâ€™s wealth, but increases it. This
counterintuitive argument appears throughout Proverbs. Most people curb their generosity out of
fear that if they give away too much, they will not have enough left for themselves. But the proverbs
teach the exact opposite:
Some give freely, yet grow all the richer; others withhold what is due, and only suffer
want. A generous person will be enriched, and one who gives water will get water.
The people curse those who hold back grain, but a blessing is on the head of those
who sell it. (Prov. 11:24-26)
Whoever is kind to the poor lends to the Lord, and will be repaid in full. (Prov. 19:17)
Whoever gives to the poor will lack nothing, but one who turns a blind eye will get
many a curse. (Prov. 28:27)
THE WISE WORKER IS JUST (PROVERBS)
The proverbs do not stop with commending generosity but go further to claim that caring for the
poor is a matter of justice. First, the proverbs recognize that people are often poor because the rich
and powerful defraud or oppress them. Or, if they were already poor, they have become easy targets
for further fraud and oppression. This is abhorrent to God and he will bring judgment against those
who do it.
Those who oppress the poor insult their Maker, but those who are kind to the needy
honor him. (Prov. 14:31)
Oppressing the poor in order to enrich oneself, and giving to the rich, will lead only
to loss. (Prov. 22:16)
Do not rob the poor because they are poor, or crush the afflicted at the gate, for the
Lord pleads their cause and despoils of life those who despoil them. (Prov. 22:22-23)
Whoever sows injustice will reap calamity, and the rod of anger will fail. Those who
are generous are blessed, for they share their bread with the poor. (Prov. 22:8-9)
One who augments wealth by exorbitant interest gathers it for another who is kind to
the poor. (Prov. 28:8)
The bottom line is found in Proverbs 16:8, â€œBetter is a little with righteousness than large income
Second, even if you have not defrauded or oppressed the poor, Godâ€™s justice requires that you do
what you can to set things right for them, beginning with meeting their immediate needs.
If you close your ear to the cry of the poor, you will cry out and not be heard.
Those who despise their neighbors are sinners, but happy are those who are kind
to the poor. (Prov. 14:21)
Do not withhold good from those to whom it is due, when it is in your power to do
it. Do not say to your neighbor, â€œGo, and come again; tomorrow I will give it.â€
Those who mock the poor insult their Maker; those who are glad at calamity will
not go unpunished. (Prov. 17:5)
To regard helping the needy as a matter of justice, not merely generosity, is no surprise if we
remember that wisdom rests on the fear of the Lord. That is, wisdom consists of living in awe of our
God so that we seek to do what he desires for the world. God is just. God desires that the poor be
cared for and poverty be eliminated. If we truly love God, then we will care for those whom God
loves. Therefore, to relieve the poor and to work to eliminate poverty are matters of justice.
Notice that many of these proverbs assume personal contact between the rich and the poor.
Generosity is not only a matter of sending a donation, but of working and perhaps even living
alongside poor people. It may mean working to break down the segregation of the poor away from
the middle class and wealthy in housing, shopping, education, work and politics. Do you come into
contact with people of higher and lower socio-economic status on a daily basis? If not, your world
may be too narrow.
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You fill all the paper instructions in the order form. Make sure you include all the helpful materials so that our academic writers can deliver the perfect paper. It will also help to eliminate unnecessary revisions.
Proceed to pay for the paper so that it can be assigned to one of our expert academic writers. The paper subject is matched with the writer’s area of specialization.
You communicate with the writer and know about the progress of the paper. The client can ask the writer for drafts of the paper. The client can upload extra material and include additional instructions from the lecturer. Receive a paper.
The paper is sent to your email and uploaded to your personal account. You also get a plagiarism report attached to your paper.
Delivering a high-quality product at a reasonable price is not enough anymore.
That’s why we have developed 5 beneficial guarantees that will make your experience with our service enjoyable, easy, and safe.
You have to be 100% sure of the quality of your product to give a money-back guarantee. This describes us perfectly. Make sure that this guarantee is totally transparent.Read more
Each paper is composed from scratch, according to your instructions. It is then checked by our plagiarism-detection software. There is no gap where plagiarism could squeeze in.Read more
Thanks to our free revisions, there is no way for you to be unsatisfied. We will work on your paper until you are completely happy with the result.Read more
Your email is safe, as we store it according to international data protection rules. Your bank details are secure, as we use only reliable payment systems.Read more
By sending us your money, you buy the service we provide. Check out our terms and conditions if you prefer business talks to be laid out in official language.Read more